Al-Hashr (The Banishment): (7) What Allah has bestowed...
The author of *Al-Kashshaf* said: The conjunction was not added to this clause because it is an explanation of the first one, making it intrinsically connected and not foreign to it.
Know that they have unanimously agreed that what is meant by {and to the near of kin} are Banu Hashim and Banu al-Muttalib.
Al-Wahidi said: During the time of the Messenger of Allah (peace be upon him), the spoils (fay') were divided into five shares. Four of these shares belonged exclusively to the Messenger of Allah (PBUH). The remaining one-fifth was divided into five shares, one share of which also went to the Messenger of Allah (PBUH), and the remaining four shares were for the near of kin, the orphans, the needy, and the wayfarer.
As for after the passing of the Prophet (PBUH):
- Al-Shafi'i has two opinions regarding the share that belonged to the Messenger of Allah (PBUH):
- The first opinion: It belongs to the Mujahideen (those engaged in struggle) stationed at the frontiers, as they take the place of the Messenger of Allah in guarding the frontiers.
- The second opinion: It should be directed towards the general welfare of the Muslims, such as securing the frontiers, digging canals, and building bridges, prioritizing what is most important.
- This applies to the four-fifths that belonged to the Messenger of Allah (PBUH). As for the share he received from the one-fifth of the fay', it goes to the general welfare of the Muslims without dispute.
And His saying, {so that it will not be a perpetual distribution among the rich among you} contains several issues:
Issue 1:
Al-Mubarrid said: *Ad-Dawlah* (with *ḍammah*) is the name for something that people pass around among themselves repeatedly. *Ad-Dawlah* (with *fatḥah*) is the transition of a favorable state from one group of people to another. Thus, *Ad-Dawlah* (with *ḍammah*) is the name for what is circulated, and *Ad-Dawlah* (with *fatḥah*) is the verbal noun derived from this, and it is used for a favorable state that befalls a person, so one says, "This is so-and-so's *dawlah*," meaning it has circulated to him. Therefore, *Ad-Dawlah* (with *ḍammah*) is the name for wealth that is circulated, and *Ad-Dawlah* (with *fatḥah*) is the name for a state that changes.
The meaning of the verse is: so that the fay'—which is due to the poor so they may have a livelihood—does not end up in the hands of the rich and become a perpetual distribution among them.
Issue 2:
It has been recited in two ways: **{dawlatan}** (with *fatḥah* on the *dāl*) and **{dūlatan}** (with *ḍammah* on the *dāl*). Abu Ja'far recited it as **{dūlatun}** (with *ḍammah* on the *dāl* and *tā’*).
Abu al-Fath said: {يكون} (yakūnu) here is the complete verb (i.e., tāmma), like His saying: {And if someone is in hardship, then let there be a delay} (Al-Baqarah: 280). Meaning, so that it does not become a distribution characteristic of the Jahiliyyah (pre-Islamic ignorance).
Then He said: {And whatever the Messenger has brought you - take it; and whatever he has forbidden you - refrain from it}. This means: Whatever the Messenger gives you of the fay', take it, for it is lawful for you, and whatever he forbids you from taking, refrain from it. {And fear Allah} regarding the matter of the fay', {indeed, Allah is severe in penalty} for what the Messenger has forbidden you.
It is better that this verse be general concerning everything the Messenger of Allah brought or forbade, and the matter of the fay' falls under its generality.
7 < {For the poor emigrants who were driven out from their homes and their properties, seeking bounty from Allah and [His] pleasure, and helping Allah and His Messenger. Those are the truthful.} > 7
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